The command of the Qur’an is: “Cut off the hand of a thief.

The command of the Qur’an is: “Cut off the hand of a thief.” But Mu’tasim did not know from where the hand should be cut. He asked his Sunni ‘ulema One of them said: “ From the wrist.” “From the elbow,” another said. Mu’tasim was not satisfied.

He was forced to ask Imam Muhammad at-Taqi the 9th Imam (a.s.) who was present, and he replied: “Four fingers must be cut off.” “Why?” “Since Allah has decreed in the Qur’an 'And that the places of sajdah are for Allah.’ (72: 18) That is the seven places of the body, of which one is the palm, which in sajdah contact the ground belong to Allah, they should not be cut off.”[^3] All those present accepted and were satisfied with his proof.

This kind of interpretation is in fact interpretation of the Qur'an by the Qur’an, and is peculiar to the descendants of the prophetic mission, and no-one, to whatever degree he may be a master of interpretation, is able to succeed in perfectly understanding interpretation in this way unless he has taken the habit from the Household of the Prophet and has taken them as his model.

Another proof is that what we have said Concerning the need for correct interpretation of the Qur’an concerns only one side of the Qur’an the exotic meaning and the commands of the Qur’an But in the shelter of these exotic words anti meanings, a deeper and wider aim, a spiritual profundity is concealed, especially in the sections on knowledge, beliefs and the virtues.

The respected Prophet (S) said: The Qur’an has a beautiful outer meaning and a profound inner meaning.”[^4] He also said: “The Qur'an has profundity, and the profundity of that is deep too, up to seven inner meanings.”[^5] Truly, all the Qur’an has, according to the words of the great exegetists, a hermeneutics and an inner meaning, and to arrive at them by thought and research alone is not possible.

It is not explicable to all through words, for the ability to perceive and practice this is not given to all men. Only those near to God, the pure, those free from corruption, can comprehend this, and use it for the solution of the differences and incidents between men, and learn it, and then, by virtue of the immunity from error and mistake that they have from God, teach it to others.